Reading on, I found something corresponding to Epictetus’s doctrine of the indwelling Logos, namely, that each of us has in himself a fragment of the Logos of God,—but Paul called it Spirit—in virtue of which we may claim kinship with Him, being indeed God’s children. Epictetus, however, never said that we were to pray to our Father for help. He seemed to think that each must derive his help from such portion of the Logos as each possessed. “Keep,” he said, “that which is your own,” “Take from yourselves your help,” “Within each man is ruin and help,” “Seek and ye shall find within you,” or words to that effect. Paul’s doctrine was different, teaching that we do not at present possess salvation and help to their full extent, but that we must look forward in hope: “_And not only so, but we ourselves also, though possessing the firstfruits of the Spirit—we ourselves also, I say, groan within ourselves, waiting earnestly for the adoption, namely, the ransoming and deliverance of our body_”—as though a time would come when that very same clay, which (according to Epictetus) the Creator would have wished to make immortal but could not, would be transmuted and transported in some way out of the region of flesh into the region of the spirit. Moreover, besides looking onward in hope, we must also (Paul said) look upward for help. Epictetus, too, as I have said above, sometimes spoke of looking “upward,” and of the Cynic stretching up his hands to God. That, however, was not in prayer but in praise. Epictetus never used the word “prayer” in my hearing except of foolish, idle, or selfish prayers. But Paul represented the Logos, or rather the Spirit, within us, as an emotional, not a merely reasonable power. “It searcheth all things, yea, even the deep things of God,” he said to the Corinthians; and by it (so he told the Romans in the passage I was just now quoting) the children express to the Father, and the Father receives from the children, their wants and aspirations: “_For by hope were we saved. But hope that is seen is not hope. For who hopeth for that which he seeth? But if we hope for that which we fail to see, then in patient endurance we earnestly wait for it. And in the same way the Spirit also taketh part with our weakness. For as to what we should pray for, according to our needs, we do not know. But the Spirit itself maketh representation in our behalf in sighings beyond speech. Now He that searcheth the hearts knoweth what is the mind and temper of the Spirit, because, being in union and accord with God, it maketh representation in behalf of the saints._”